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“CHURCH PROSPECTS.”
R. LLEWELYN DAVIES, writing in the January
Contemporary
refers
Mstumbling block—on this subject, Creed. thus to that
the Athanasian
“ When a Rubrics Bill is before either House of Parlia
ment there is nothing to prevent the moving of an amend
ment to omit this Rubric, and to remove the Athanasian
Creed from its-present place in the Prayer-Book to the
neighbourhood of the Articles.”
We confess ourselves unable to see how such a move
would clear the ground cumbered by this objectionable
“confession of faith,” the result, as all the world knows, or
( should know, of a theological quarrel between Bishop
Alexander, of Alexandria, and a Presbyter named Arius. It
may not be amiss to refresh a little the memory regarding
this famous (or infamous) creed ; the feud between these
two learned men waxed fast and furious as to whether “the
Son is totally and essentially distinct from the Father, the
first and noblest of those created Beings formed out of
nothing, or whether he is, and was originally, of the same
essence as the Father, viz., God himself in another form.”
To settle this unseemly dispute (during which the Bishop
excommunicates the Presbyter,) the Emperor Constantine,
in 325, assembled the famous Council of the then entire
Christian Church (at Bythynia.)
This Council continued in force for two months, exchang
ing blows as well as words in the warmth of argument.
The Council finally decided, as was perhaps to be expected,
in favour of the Bishop, and condemned .Arius the Pres
byter to exile, compelling his adherents to subscribe to that
confession now called the Nicene Creed.
So far we see there is no appearance of Athanasius in
the matter, who at this time was Archdeacon of Alexandria,
and, as secretary to the Nicene Council, drew up the formu
laries of that creed. He supported his Bishop’s view, and
�2
t
it was out of compliment to him for his strenuous opposi
tion to Arius and his extreme advocacy of the Nicene
Creed that the later one bore his name.
Athanasius succeeded Bishop Alexander, and so impul
sive was the zeal of this good saint, that in the cause of
the Nicene Creed we hear of his flogging Bishops, burn
ing sacred books, breaking the jewelled chalice, overthrow
ing Communion tables, nay, that he razed to the ground
(for the glory of God) the churches of his contumacious
fellow-workers.
Doubt, however, exists as to the origin of this Athananasian Creed, which is said to have been composed by a
drunken monk of the middle ages, who was surely sober
enough to see the monstrous absurdity of the rival claims
of “God the Father, God the Son, and God the Holy
Ghost.”
The proposition of Mr. Davies, firstly, to remove this
creed from its present place in the Rubric to the region of
the Articles (of which it already forms a part); and,
secondly, that the laity should resolve, with the Arch
bishops, to strike it, “not out of the Prayer-Book, but out
of the mouths of ordinary men and women, of the poor and
of children,” strikes us as nothing less than a cowardly
form of compromise, showing to the full the entire rotten
ness of a system redolent of pitfalls and snares for honest
men.
Mr. Davies, as a minister of the Church of England, has
signed the Thirty-nine Articles, has sworn his entire belief
“that this Athanasian Creed, with the others, is to be
thoroughly believed and received as truth, which truth
can be proved from Holy Scripture.” Nevertheless, he
speaks of himself “as one of those clergy in whose churches
this creed is not used;” so, while swearing to its truth,
provable from Holy Scripture, he refuses to read it to his
congregation, acknowledging the while that the Rubric
directing its use is unambiguous, that is, obligatory. But
surely the Articles, barring as they do the threshold of the
church, are equally obligatory, and, before dealing with the
Rubric question, Parliament had better take in hand the
more serious matter, and erase from the law of the land
the statute of 1562, a statute enforcing subscription in the
name of God and for his service, to beliefs in a series of
enigmatical propositions, containing absurdities, contradic
�3
tions, and irrational conclusions, summed up in the confes
sion of faith, that forbids us to say, “There be three Gods
or three Lords; compels us by the Christian verity to
acknowledge every person by himself to be God or Lord,
yet declares that, if we confound the Persons, or divide the
substance, the flames of an eternal Hell shall be our
portion.”
Mr. Davies evidently feels that he and his brother clergy
are in a dilemma; they must either offend their congre
gations or forego the use of this enlightened Christian
dogma. “To abstain from a custom more honoured in
the breach than the observance ” is certainly to his credit
as a rational, sensible creature, though by so doing he
breaks his ordination vows—nor, until removed from the
Rubric, could the refusal to read this creed legally better
the condition of himself or of those clergy who follow his
example.
A learned inquirer as to the dogma of the Deity of
Christ, says, “The Sun itself is not more visible in
the bright blue sky of a summer’s day than is the fact
evidenced by the religious history of the past 2,000
years, that the dogma of the Deity of Christ is the pro
duct of the speculations of ancient heathen philosophy
carried to insane lengths ; and is not as our clergy repre
sent it to be, and as the English people are taught to
regard it, a “ special revelation from God.”
Between this Scylla and Charybdis, this God the Son,
and God the Holy Ghost, what wonder if our barques
theological founder with all their freight dogmatic;
what wonder that not only human beliefs but human
intellects stagger blindly, and suffer shipwreck; what
wonder if noble minds “ all o’er wrought ” turn in disgust
and weariness from the contemplation of the impossible,
and seek within the source of those diviner impulses,
that stir the soul to love, pity, justice, and mercy.
Until the scales fall from eyes that should see clear ;
until, casting aside all fear in their search for truth, the
leaders and teachers of the people dare sift to its foundation,
this institution of 2,000 years, this Church, with its army
of apostles, martyrs, hierarchs, and alas ! humbugs, and.
prove its origin to have been a myth ; prove that the
teacher on whose traditional saying, “ Thou art Peter, and
on this rock I found my Church, against which the gates
�4
of Hell shall not prevail,” had no divine authority for
saying it; prove that the Church is equally ignorant of the
nature of its Christ as of the God in whose service it
claims to exist, then, and then only, may we consider our
selves in any way superior to the grand old heathen
“whose sublime speculations concerning the Great Un
known we have corrupted and dwarfed into a Church
dogma, and hardened into a frozen mass of stupidity
and blasphemy, embedded in such creeds as the Nicene,
Athanasian, and Apostolic.”
While reading articles like this on “Church Pros
pects,” from such men as Mr. Davies, seeing how per
sistently they ignore truths, they must know, though
may be dimly, we have scant hope that the scales will
fall in our generation ; less faith that the men who openly
advise that “ the Athanasian Creed shall not be struck out
from the Articles, but prohibited to ordinary men, women,
the poor, and children,” can ever be the pioneers out of
the dark, tangled wood of ignorance, superstition and
pagan barbarisms, pioneers to the presence of unsullied
truth, to that world of unfettered thought, where no
shams, no compromise, no worldly-expediency motives,
shall hide the face of knowledge, or bar to the soul her
search for, “ that power, in darkness whom we guess,” that
being we call God as he really is.
C. W. B.EYNELL, PEINTEB, LITTLE PULTENEY STBEET, HAYMAKKET.
�
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Victorian Blogging
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A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
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2018
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Title
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"Church prospects"
Description
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Place of publication: [London?]
Collation: 4 p., 18 cm.
Notes: Comments on an article by John Llewelyn Davies in 'Contemporary Review' 25, January 1875 about the Athanasian Creed. Printed by C.W. Reynell, Little Pulteney Street, London. From the library of Dr Moncure Conway.
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[Thomas Scott?]
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[1875]
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G5532
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Christianity
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<a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work ("Church prospects"), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span>
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Text
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English
Athanasian Creed
Conway Tracts
John Llewelyn Davies
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1cafac67059f05f18ffd6a50674b7423
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“WHAT IS CHRISTIANITY?”
A SERMON,
.
JI •
■
PREACHED AT THE REV. C. VOYSEY’S SERVICE, ATj
ST. GEORGE’S HALL, LANGHAM PLACE,
* '
AUGUST |3rd, 1873, by an
M.A.,
OF
OXFORD.
[From the Eastern Post, August 9th, 1873.]
Summary :—The Question and the Answer. Not the Answer
of the Churches. Two objections anticipated. Religious wars and
hostile Churches are proofs that the Church has not answered the
question correctly. The position further illustrated by two
instances in which Christianity apparently breaks down. True
Christianity not easy.
Father—ff indeed to Thee we owe our longing to raise the veil
that hides Thee from our understandings, pardon our imperfect
service. .We speak of righteousness, striving against sin—help us
Father. We speak of truth, struggling in the toils of our ignor
ance—teach us Father. May that which is untrue perish in the
speaking; may that which is true be preserved for the use of Thy
children until, perchance, the veil is removed, and this our hour
of darkness gives place to Eternal Light.
What is Christianity? A strange question to ask, perhaps,
after eighteen centuries of experience.
“Have I been so
long time with you, and yet hast thou not known me Christen
dom ?” It would almost appear so. For there is no Church that
tells us truly and distinctly what is Christianity. If we go by
what Churches sec forth in their Confessions of Faith, and by what
the members of those Churches are most vehement about, we must
suppose that Christianity means believing something, having some
clear and strong convictions about God and Jesus Christ. If we
go by what Churches set forth in their formularies, and by what
their members are most particular about, we must suppose that
Christianity means observing some religious rite or ceremony,
�2
adhering to some one form of worship rather than another—but
this is not Christianity. Believing and worshiping are very
secondary aspects of the Christian religion. Christianity is not
believing something, but being something; not worshipping in a
particular way, but living in a particular way. Christianity is
not a Creed but a Life, the Life of Love.
And when I say Life, of course I do not mean anything so
superficial and imperfect as a mere external life. You may tie good
fruit and beautiful flowers to a dead tree, but that fruit will soon
perish, and those flowers will soon fade. You may be constantly
taking the chair at public meetings on behalf of the distressed, you
may build schools and endow churches, or, as St Paul puts it, you
may give all your goods to feed the poor, and even give your body
to be burned, and yet know nothing of the Life of Love. By Life
of Love I mean the inner life of heart-kindness from which
beneficent acts proceed as a matter of course and necessity, even as
from the living tree there grow the leaves and fruit. That is
Christianity. Christianity in its most essential aspect is a Life of
heart-kindness.
This is mere assertion. It requires proof, but I shall not have
time to go into the proofs to-day. I must be satisfied with trying
to explain in a few simple words what I mean by saying that
Christianity is before all things a Life of Love, but that the
Churches do not set it forth to us as such.
We must give all their due. Churches would agree in admitting
that the Life of Love is an important feature in Christianity; but
the Christianity that remains to be tried is not a Christianity of
which Love is an important feature, but a Christianity which is
Love. You see the difference, I am sure. It is what we are in
the habit of calling 1 all the difference in the world.’ I will try to
illustrate it. You have a dear friend to whom your heart is knit,
but from whom you have to part for a time. You do not take
with you, photographed, the fold of the dress, the hands, or the
hair, but you take the face, and why ? Because that is herself, she
speaks to you in that—and in a like sort of way Love is not an
adjunct of Christianity, not an accident of Christianity, not even
an important feature of Christianity, Love is the sweet face of
Christianity—her own blessed self.
�3
It might occur to you to object that this is no new aspect of
Christianity. That numbers of believers in all ages have cherished
it and lived in its sunshine. Quite so, and thank God for it.
Marvellous would be the presumption and ignorance of any one
who supposed that he could reveal a new aspect of a religion which
has bee n before the world so long. God be thanked that thousands
of saintly men and women, whose shoe’s latchet I should be un
worthy to unloose, have known that Christianity is Love, and in
the power of that conviction have led lives which we can but con
template with tears of mingled shame, veneration, and joy. But
they drew their knowledge from the words of Jesus, not from the
declarations of their Church. Churches have been very silent
about the Life of Love, very eloquent about their beliefs, their rites
their ceremonies, and the consequence ha3 been that whilst
individuals here and there have risen to higher things, the masses
have been content to suppose that what the Church took most
care of and made most fuss about, was the most important element
in their religion, and so zeal has been hot and love has been cold.
Again you might be inclined to say that the love aspect of
Christianity has been very well known to the Churches, but that
being of one mind with regard to it they have not cared to talk much
about it. To some extent this is true. In her earliest years the
Church kept love in her proper place, that is the first place, and
by that she conquered. But before long, and more because of the
infirmity of our nature than for any other reason, love was put
in the background, and other things were brought to the front. In
any case it is a misiake not to talk much on a point that is vitally
important. If we agree not to speak of anything we generally
come not to think about it. It is not easy to keep up a strong and
perpetual interest in an idea to which we seldom give expression
and of which we are seldom visibly reminded. But, however,
without, going now into the question as to how it came about, the
fact encounters us on nearly every page of history, that the Church
lost sight to a great extent of the truth that Christirnity is love.
Religious wars and persecutions are a proof that she did lose sight
of it. Religious wars! Curious collocation of incompatible ideas!
A war in behalf of the Christian religion is an absurdity. It
proves at once that the Christianity in question is not the real
�thing. Am I to fight with my brother to make him love me 1 It
is true we are weak and inconsistent creatures, but men would
scarcely have been so irrational and obtuse as to engage in religious
wars if they had been alive to the truth that Christianity is love.
Again the very fact of Christendom breaking up into hostile
Churches is a proof that the Church- whatever we mean by that
much debated word—had come to forget or to deny that religion
is essentially a Life,—Christianity essentially a Love.
National Churches may be a practical necessity, but there is no
necessity for their being hostile, hostile even in the extremely
mitigated sense that a minister of one may not regard himself as
the minister of another j much less hostile in the sense that half
the energy of one is spent in trying to neutralise the efforts of
another. It surely is a great mistake that there should exist
Churches hostile in this sense ! It leads to waste of power, and
worse than waste, to misuse and abuse of time, energy, money, and
all our talents, until the devil’s own work, which is strife, is done,
as is profanely said, for the Glory of God. If the test of disciple
ship is love for one another, as was once stated on the highest
authority, we don’t want many Churches. One would be
sufficient. The flocks indeed might, be many, but the fold could
be one. When the heart of this city is stirred on some great
question, and the people hold a meeting in the Park, they may form
into separate gatherings, guided by the necessities of the ground,
or drawn towards a favourite speaker, but it is still one meeting,
having one object, animated by a common purpose. So might it be,
so should it be, with all who profess and call themselves Christians.
But suppose those scattered crowds, forgetful of their great
object, their common purpose, should take to fighting about matters
of secondary importance, and when they had fought themselves
tired, should build barriers, and dig trenches to keep themselves
away from their neighbours and their neighbours away from
themselves—what a melancholy spectacle ! Melancholy at least for
the friends of the cause. This is the spectacle presented by the
Christian wor.d.
Yes ! I repeat, the fact that Christendom broke up into hostile
Churches, the fact that parties hostile to each other, jealous of each
other, exist in the same Church, are proofs that we have not
�5
sufficiently taken in the idea that Christianity is love. And what
about the oure? Is there a remedy for all this ? Is there a solvent
before which these hapless barriers will melt away ? Can » “ Peace,
be still I” be uttered to the broken waters of the world ? There
is ! There can ! And they will be—the solvent will be applied, the
word will be spoken when a Church has the brave simplicity to
declare.
Creeds matter little, Forms matter little, we priests and our
functions matter little—little, aye nothing!—nothing by the side of
that which is the essence, and sweetness, and glory, and treasure of
Christianity, the Life of Love.
It is sometimes said that Christianity has fai'ed, and no doubt
there are some facts which look like failure, 1 ub they need not
really frighten us ; you cannot truly say of anything that it has
failed before it has been tried, and I do not doubt that Christianity
will succeed, will establish its place in the hearts of men, will get
the better of human weakness and human selfishness when it is
fairly tried. But a man cannot reasonably complain of losing a
race if he ride3 the wrong horse. Let us consider two cases in
which it would look as if Christianity had failed ; it will help us
to see still further what the real thing is, and also what comes of
not trying it. .
One illustration shall be taken from the individual life, the
other from social life in one of its broade;t manifestations. And
bear in mind that I am net now contemplating those departures
from the Christian life which result either from indifference to it
or from great empba ion. To do so would be beside our present
purpose, for they might co-exist with any Development of Christi
anity. The phenomena we are now concerned with are the c trious
anomalies that arise—not from wilful divergence from Christianity
but from the cultivation of a wrong or secondary form of it.
How often this is seen. An earnest, well-intentioned, mtn is
appointed to a parish where the people are fairly intelligent, re
spectable, and well-affected. He might have it all his own wav with
them, for a new parson is generally looked at with a sort of kindly
interest; we have the prospect of listening t> him for some years
perhaps, and it is well to think the best of him. In a short time,
to use a familiar expression, parson and people are at loggerheads
with each other; confusion and strife take the place of order and
goodwill, a Samaria is established in the parish, and a new
temple is probably built on Gerizim. And why? Because the
clergyman is a bad man, or especially silly, or unkind ? Not at
all—but he has probably introduced something new, something
new in his service, or in the arrangement of the Church furniture,
or in his own personal get up. The people don’t like it and obj ict.
�He, instead of saying—“friends, this doesnot matter, the Christian
life is what we are concerned about, loving hearts are the crown of
my ministry,” he insists upon his crotchet, and excuses himself by
calling it a, principle. And this is just where Church Christianity
breaks down, that it permits men to call those things principles
which are no principles, and to lose sight of the principle of
Christianity, which is love. What should we say of a scheme for
increasing our sense of the sanctity of human life if it encouraged
us to cut off each others heads whenever we objected to the colour
of each others hair ?
Some will try to excuse themselves on the ground that all this
sort of difference and opposition may go on without loss of love.
Vain delusion ! In human strife he alone may fancy he loves his
brother who gets the better of him. If we could be sure of a
candid answer, I should not mind bringing the master to this test.
I would say to the controversialists ‘ do you love your brother when
you find he is too much for you ?’ When there is motion
without heat we may have theological strife without ill-will.
Did John love Cerinthus when (accoraing to the legend) he would
not stay in the same baths with him. Do we love our brother
when we will not go under his roof, will not take him by the hand,
will not bid him God-speed, and pass him when we meet him, on
the other side. If you suspect this to be an exaggerated view
turn to “Phases of Faith” and see the treatment experienced by
Mr Newman when he began to question the doctrines of the Church.
There probably has been no delusion more fatal to Christian life
and to the happiness of men than that which has permitted our
poor hearts to hide their rottenness from themselves, and to
indulge in ill-will, grudging, envy, pride, and all uncharity, under
cover of the pretence that it is zeal for the Lord. We may hold
it to be a certain truth that the pearl of Christianity, which is
Love, will get mislaid when men take to squabbling about the
shell.
Another point at which Church Christianity has broken down
is exposed in the condition of our poor. Individuals here and
there are kind-hearted and self-sacrificing, but where is that thought
of class for class which could not but be generated in a truly
Christian society. The facility with which we bear the distresses
of the poor, the reluctance of the powerful to legislate in the
interests of the weak, of the rich to legislate in the interests of the
poor, I attribute, not so much to the selfishness of our nature as
to the fact that the Church does not keep steadily before our
faces and close to our eyes the love aspect of Christianity.
Look at the dwellings of the poor in our large cities. The
desire for a good investment will cover the country with
�7
a network of railways, for which land is taken and money found,
but Christianity has not induced our rich and influential classes
to insist that the homes of the poor shall be made a State
question, to go to Parliament for power to take land and find
money, so that our poor may live decently in the presence of
their brethern. Call ourselves Christians ! Do you thiuk that
Jesus would call it a Christian land if he walked about the.
West-end in the morning and about the East-end in the aftere
noon. Do you think he would accept the trumpery excuses w>
make for letting our brothers and sisters starve, and rot, and sin K
into abysses of degradation, or at the best live lives of mono
tonous toil, in wretched homes, with scarce a motive to industry
their future being without hope ? I know the wretched objections
which Dives makes to getting up from his table when his servants
tell him that Lazarus is really in a bad way. “I cannot help
him ; Political economy forbids.” Christianity says, “ So much
the worse for political economy.” “The poor shali never cease out
of the land.” “No Reason for not doing our best for them, there need
not be such poor, and scripture you know can be quoted by the
most disreputable people.” “They must help themselves.” “True
in some things, but in some they depend on you.” “ Charity
demoralises.” “Notall charity.” The fact is, it is easy to see why
Dives is slow to go out to Lazarus. The mothers here would tell
me. Your child is ill, he has brought it on himself, he will get
better if he does what he is told; but you do not like to leave
him to himself, you do not neglect him, you take every care of him,
and if you scold, you scold him gently, and why? Ah ! you know.
And Dives, whose name now is Legion, whose habitations in this
city are stree’S of palaces, would Dives leave his brothers and
sisters to themselves and their sufferings if he loved them ? Yet
to love them is Christianity.
If he loved them, how could he bear the luxuries of his home,
the ample board, the cheerful fire, the sunshine of the presence he
loves, the music of the laughter of his little ones, remembering
those outside, cold, and hungry, and ignorant, and degraded, sick,
and in misery, and unloved ? May God forgive us—we cannot
forgive ourselves.
Yet, as I said at starting, those to whom Christianity is dear need
not be cast down. The real thing has not failed because it has not
been fairly tried. The Church has fought her battle against the
world with the scabbard, she has yet to try the sword. We have
yet to see what Christianity might do for us in our conflicts with
temptation, in all our warfare with evil within and without, if from
the dawn of understanding we were taught to feel that Christianity
was love. We have yet to see the mighty effects that might be
�produced upon society if the religion of love and love only were
preached from every pulpit in the land. Then should we see the
rich and influential amongst us, those who have time on their hands,
and balances at their bankers, forming themsel es into societies to
consider what they could do for their poor brothers and sisters ; then
should we see Parliament overwhelmed with petitions from leisured
men. Take counsel ye that are wise and prudent, ye Bezaleels and
Aholiabs of the State, what can ye do for this congregation ? Here
we are ready for the work, and here are witling offerings,—our
bracelets and earrings, and any amount of income tax, our rings
and tablets, and heavy succession duties; only find ye the
knowledge and understanding to devise and do for these our
brethren. For how can we enjoy the sweetness and light of life,
whilst they are in bitterness and gloom 1 our purple and fine linen
are robes of shame to us whilst they are naked and cold, our bread
is turned to ashes in our teeth when we think of them that perish
for lack of food.
Ah ! my friends, when Christianity is tried we shall stand in
no fear of Socialism or revolution. We shall indeed have agita
tion, there may be monster processions in the streets and mass
meetings in the parks, but it will not be the agitation of them that
toil, bent on wrenching some measure of power, or some crumbs of
comfort, from the superfluities of privilege and wealth—it will be
the agitation of the powerful and rich, yearning to diminish some
thing from the sadnesses of the poor.
One last thought, Christianity is Love. Does any one feel
inclined to say “ Is that all 1”—It is enough my brother—more
than enough for most of us. There is much to learn in that school.
In fact, down here, I suspect we may be always learning, and still
have to look for the completion of the course in the upper school.
For all that it sounds so simple the life is very hard. The spirit
I spe*k of is coy to win, and difficult to keep. If it is to abide
with us for ever it must be cherished with no transient courtship,
but with the devotion of a life. To seek each others good, to shun
each others harm, to wrestle with the temptarions that are breaches
of love, to keep under and stamp out all the unloving thoughts
that are so easily engendered in the friction and turmoil of life, to
nuture in the place of them feelings of forbearance, gentleness,
ami good-will—this is not easy. Yet our religion requires no less.
For the creed of Christianity begins with these words, “ Whoso
ever will be saved before all things it is necessary that he live the
Life of Love.
Eastern Post Steam Printing Works, 89, Worship Street, Finsbury E.C.
�
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The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
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Victorian Blogging
Description
An account of the resource
A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
Creator
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Conway Hall Library & Archives
Date
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2018
Publisher
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Conway Hall Ethical Society
Text
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Original Format
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Pamphlet
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
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"What is Christianity?": a sermon, preached at the Rev. C. Voysey's service, at St. George's Hall, Langham Place August 3rd, 1873 by an M.A. of Oxford
Description
An account of the resource
Place of publication: London
Collation: 8 p. ; 22 cm.
Notes: From the library of Dr Moncure Conway. Two corrections, in ink, to typos. From the Eastern Post, August 9th, 1873
Publisher
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[Eastern Post]
Date
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[1873]
Identifier
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G5372
Creator
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[Unknown]
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<a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work ("What is Christianity?": a sermon, preached at the Rev. C. Voysey's service, at St. George's Hall, Langham Place August 3rd, 1873 by an M.A. of Oxford), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span>
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application/pdf
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Text
Language
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English
Subject
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Sermons
Conway Tracts
Sermons
-
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6c7758f365dc711db5b3361c00d9d2f5
PDF Text
Text
“WHICH
THINGS ARE AN
ALLEGORY,”
—Galatians iv. 24.
PUBLISHED BY THOMAS SCOTT,
I I THE TERRACE, FARQUHAR ROAD, UPPER NORWOOD,
LONDON, S.E.
1875.
Price' Threep.ence.
•
�LORHON:
PBIKTEB BY C. W. REYNELL, LITTLE PBLTEKEY STREET
HAYMARKET.
�“WHICH THINGS ARE AN ALLEGORY.”
Galatians iv. 24.
ICH things are an allegory,” said St.
Paul, but who believes him ? If modern
expounders of Holy Writ would say so too, what a
blessed change would come o’er the spirit of our
Bible ! but no, everything must be taken literally.
Abraham, “ the friend of God,” listens to his spiteful
wife and turns his own child out of doors tn perish,
for aught he knew, in the wilderness with poor
Hagar, while we are called upon to admire this pat
tern of believers and to thank God that his edifying
sayings and doings have been transmitted to pos
terity. Ask any Sunday-school scholar who Hagar
and Ishmael were, and you will soon see that St. Paul
has spoken in vain and that every child in the king
dom is taught to look upon Hagar and Ishmael as
real people. Three hundred foxes all stood still “ so
nice and pretty ” to have their tails set on fire (the
Society for the Prevention of Cruelty to Animals is
of later date) and full-grown men are required to hear
the “inspired” narrative with holy awe, for Samson
was a type of Christ, and though St. Paul might
consider such things “an allegory,” they were a
dread reality to the foxes and the Philistines. . God
took such a lively interest in Ezekiel’s culinary
�4
“ Which things are an Allegory?
arrangements that He desired him to bake his cakes
with human excrement, and we are required to read
the filthy statement with becoming gravity and to
exclaim “ How unsearchable are his judgments and
his ways past finding out ! ”
Christians fail to see how wofully they are dis
honouring God by their acceptance of a series of
puerile fables alike unworthy of God and man ; they
have less light than St. Paul, who saw in these things
“an allegory.” Jews are supposed to have as much
reverence for the Bible as Christians; but those on
terms of intimacy with Jews—good strict Jews—
who see them in the family circle and have frequent
opportunities of studying them, are surprised and
sometimes shocked at the very familiar use they make
of Biblical expressions in ordinary conversation.
“ Here I am, for thou calledst me,” as Samuel said to
Eli; “I am not eloquent,” as Moses said to Adonai;
“ Why eatest thou not? ” as Elkanah said to Hannah,
etc. At first these constant allusions to a book
Christians generally reserve for private perusal, and
from which they rarely quote save on solemn occa
sions, seem rather irreverent; but to many Jews the
Scriptures are literally household words; whether
in their case familiarity has bred contempt they are
too cautious to discover. They certainly make very
free and easy use of them, and are very fond of
Bible riddles :—Which was the straightest man in
the Bible ? Joseph, so they made him a ruler; which
was the rudest girl in the Bible ? Ruth, because she
uncovered Boaz’s feet and trod on his corn, etc. But
strict, devout Christians take a very solemn view of
the Bible ; poor Samson, with his pretty game of
foxes’ tails, cannot win a smile from them. True,
Sarah laughed at God himself and was not punished,
but Christians dare not laugh at Ezekiel and his in
viting repast lest God should be angry; for though
�“ Which things are an Allegory A
5
David tells them that “ His anger endureth but a
moment,” even they know better ; an unchangeable
being cannot be serene one minute and furious the
next; once angry always angry, so we had better not
laugh; for though Sarah got off, poor Michal was
severely punished for what we should call commend
able ridicule of an indecent young man whose latter
days were in perfect harmony with the indecorous
scene which excited Michal’s contempt and derision
and which cost her the joys of maternity. Christians
never permit themselves to realise the scenes they
read so often with such imperturbable gravity, and
extremely interesting would it be to study the effect
produced upon both Jew and Gentile by a modern
Rabbi or Bishop who should conduct himself like
Saul, David, or Ezekiel. When the Jews of old saw
Saul quite naked they at once concluded that the
Spirit of the Lord had. come upon him and that he
was “among the prophets.” Would the modern
Jews come to the same favourable conclusion if the
Chief Rabbi at St. Helen’s were to act in the. same
manner F
No wonder there are infidels and atheists. Chris
tians are unwittingly fighting against themselves,
their Bible, and their God. By their ignorance,
bigotry, and superstition, they are alienating more
and more ’gentle and devotional souls who have no
innate tendency towards infidelity, but who find in
the current theology nothing elevating, edifying, or
encouraging. Good well-meaning Christians are
daily driving earnest inquirers into the boundless and
attractive realms of free-thought, whereas, if their
very rational questions could be sensibly, if not
altogether satisfactorily answered, many of them
might retain the main tenets- of a faith from which
they have reluctantly drifted away never again to
return.
�6
“ Which things are an Allegory
We may ask or guess Bible riddles, which, though
not approved, may be endured, but we may not ask
Bible questions in which there is no facetious element
without being suspected or even positively accused of
having “ got a twist.” Ask in a spirit of earnest
inquiry where Mrs. Cain came from ; how God ful
filled His promise to Ahab of bringing him back a
glorious conqueror ; whether the command given to
Hosea really came from God;—-you will be told that
“ it is not for us to pry into God’s mysteries,” and
that, “ if you go on like that you will soon be an
infidel.” In all probability you wiZZ “go on like
that,” and you will be an infidel, but who is to blame ?
Surely not those who wish to “ prove all things and
to hold fast that which is good,” rather those who
would gloss over everything and hold fast much that
is bad. The chief spoke in the religious wheel is
indisputably the Bible, and how it is that the religious
world is blind to a fact so obvious is wholly incredible.
Holy and zealous people might so easily and so grace
fully .avail themselves of the loop-hole afforded by
St. Paul, “ Which things are an allegory; ” but no !
Jacob really came to fisty-cuffs with Almighty God,
and would have done for him had not God hit upon
a tender part of his body to grip hold of, and thus
got free! Moses really was favoured with a private
view of what the unscrupulous writer of the Penta
teuch irreverently alludes to as God’s “ back parts,”
—words which ^inspired writers hesitate to quote,
which they would willingly soften down, but which
students are forced to admit are correctly translated
from the supposed original. Some of the language
made use of in the Bible is so offensive to occidental
ears that it would be an immense relief to discover
a mis-translation or an interpolation which might
save the reputation of the writers and screen the
volume from the attacks of the enemy ; however it is of
no use to talk in this strain to the orthodox, to whom
�“ Which things are an Allegory.”
7
the whole volume is the “Word of God,” and con
sequently must not be tampered with. It is of no
use to tell them that Moses could not have seen what
God has not got to show, “ parts” and that no whale
could possibly swallow even a boy. They will tell
you that “with God all things are possible,”
and that child-like faith is all that is required
of us. If the blessed day should ever dawn (as
God grant it may) when the so-called Word of
God shall be sifted as wheat and purged of its
dross, what a tiny volume will remain ! But that
they did it in ignorance, a heavy load of guilt lies at
the Christians’ door. They have well-nigh smothered
their God with Bibles, and have so effectually concealed
his parental attributes, that they have succeeded in
literally stamping out the idea of him in many a
gentle and noble mind. A coarse, vulgar, revengeful
God will not do for a refined, susceptible, and for
giving man. Cultivated people must have a cultivated
God. The Old Testament God may have done well
enough for people in ancient times, but in .these
days we cannot respect a God who “hisses,” swears
in his wrath, curses, “ is furious,” enjoys the “ sweet
savour ” of burning bullocks, shows his “ back parts ”
to his favourites, and commands the wholesale
slaughter of women and children. We want a God
less like a devil than the bogy of the Old Testament.
“ Better,” as Bacon says, “to have no opinion of God
at all than one that is unworthy of him.” But, unfortu
nately, people do not agree with Bacon any more than
they do with St. Paul, and they strenuously resist any
attempt to set a more dignified deity before their eyes,
quite satisfied to adore what, by a happy inconsistency,
they would shrink from imitating. However, there
is a ray of hope gently glimmering from Natal. In
the sixty-fifth Report of the Swedenborg Society
recently published we read that Bishop Colenso “ has
intimated his willingness to accept copies of such
�8
“ Which things are an Allegory
works as the Society might be pleased to grant him,”
and the Rev. Thomas L. Marsden trusts that the one
entitled “ Conjugal Love ” will be included in those
selected ; the Report adds “ It is to be hoped that the
Bishop will be led by the light shed on the letter of
the Word in these works to see his way out of the
difficulties which a literal interpretation has presented
to his mind, and also to realise the truth that the
letter killeth, but the spirit givethlife.” These things
we sincerely hope are not “ an allegory,” we should be
unaffectedly sorry if by any oversight “ Conjugial*
Love ” should be omitted in the list prepared for
Colenso. We hope it and all the seer’s lucid works
already grace his book-shelves, for with such a man
as Swedenborg for a master what may we not expect
from such a pupil as Colenso !
* So spelt in Swedenborg’s book.
I' 4
X
‘, U
li,
i
’
?» •
PRINTED BY C. W. REYNELL, LITTLE PULTENEY STREET, HAYMARKET.
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Victorian Blogging
Description
An account of the resource
A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
Creator
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Conway Hall Library & Archives
Date
A point or period of time associated with an event in the lifecycle of the resource
2018
Publisher
An entity responsible for making the resource available
Conway Hall Ethical Society
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Pamphlet
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
"Which things are an allegory."
Description
An account of the resource
Place of publication: London
Collation: 8 p. ; 18 cm.
Notes: From the library of Dr Moncure Conway. Title from Galatians iv, 24 and a plea for a more liberal interpretation of the Bible.
Publisher
An entity responsible for making the resource available
Thomas Scott
Date
A point or period of time associated with an event in the lifecycle of the resource
1875
Identifier
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CT135
Subject
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Bible
Creator
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[Unknown]
Rights
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<a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work ("Which things are an allegory."), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span>
Format
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application/pdf
Type
The nature or genre of the resource
Text
Language
A language of the resource
English
Bible-Criticism
Conway Tracts
-
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558239e8d47f0d8894988ea861c4aaca
PDF Text
Text
‘
RECENT MISCELLANEOUS LITERATURE.
441
we think, redeems Motley from all misconstruction, placing him in
the position of nn unjustly treated public servant.
This memoir is the simple expression of tender and fervid
friendship, not without fair discrimination, by one who loved its
subject for high and fine qualities, with which his own nature can
sympathize. The author calls it only an outline, which may be of
service to a future biographer. No other hand than his own should
venture to complete it.
Mr. Conway appends to his name on the title-page of “ Demon
ology and Devil-Lore ” his degree-mark of B. D. of Divinity Col
lege, Harvard University. He omits a motto. We suggest “Parcus deorum cultor et infrequens.” He would scornfully ask if it is
not plain on every page that he worships no false gods ? Perfectly
so, and equally plain, for all the pages show that he worships no
gods at all. Granted that he may have convinced himself that the
religion of our day is a “ creed outworn.” Then, if he attacks it, it
is his duty to commend a substitute. At least, let him not deal
bitterly or sneeringly with “the fair humanities of old religion.”
For millions these are still the breath of life. If the writer really
believes Christianity to be a superstition, he will not strive to scoff
men out of it any more than he would wish to frighten them into it.
The double title of the book denotes a distinction between its
subjects. Devils are not demons. They differ in age, demons
being the eldest creation of human fancy and fear. They differ in
character, the acts of demons being impelled by the necessity of
their nature, while devils work with a malignant will. As the au
thor states the distinction, the first personate the obstacles with
which men have had to contend in the struggle for existence, as
hunger, cold, destructive elements, darkness, disease. The latter
represent the history of the moral and religious struggles through
which churches and priesthoods have had to pass.
The idea of -a personal spirit of evil is the correlative of that of
a personal divinity. The primal thought of man that imaged the
last as a source of good must have been driven by the evil in nature
to shape the first as its cause.
One race copied or inherited the thought from another, and re
ligion followed religion in adapting it to its needs. This principle
of dualism is carefully traced out by the author through a varied
series of legends and impersonations. We look in vain, however,
for the ultimate statement of the matter, which is really this : The
origin of evil has nowadays almost ceased to be discussed. Evil is
�442
THE NORTH AMERICAN REVIEW.
held either to be permitted by the Supreme Being as a discipline,
or, less theologically and more scientifically, to be the clinging taint
and weakness of the lower order of things out of which humanity
has emerged. In either case there is no need of a personal evil
spirit, and none the less need of a guiding divinity, for whom the
author seems to find no place.
The author traces the modern idea of an evil spirit to the con
flict of religions. Nothing is more normal, in ancient systems, he
says, than the belief that the gods of other nations are devils. When
the new religious system prevails, the old idol is treated with re
spect, and assigned some function in the new theologic regime.
The logic of this theory does not recommend it; but it is ingenious
ly carried out through speculations too subtile to be even summa
rized. In the course of them many traditions of our religion, now
conceded to be myths, are handled with the needless irreverence
and obtrusive contempt which weaken the author’s hold on the read
er’s convictions.
Ingenious, however, and elaborate, his book certainly is. Its
researches present the story of every kind of goblin, imp, specter,
dragon, and thing that walketh in darkness, that has made human
life piteous since it began. It is rich in curious legends and myths
of the darker sort, and it is a startling proof of the halting prog
ress of mankind, that some of the most ancient and horrible of
these superstitions, as the dread of the vampire and the were-wolf,
prevail at this day in certain parts of Europe.
Few women could employ the evening of a life in tracing the
remembrances of its early prime more agreeably than Mrs. Kemble
does. Her story ends abruptly, dramatically, with the words “1
was married at Philadelphia, on the 7th of June, 1834, to Mr.
Pierce Butler, of that city.” Scarcely more than a third of hex
conscious and active life is represented by those twenty-five years.
Yet there is nothing immature in this girlhood. It is filled with
little incidents, bright people, clever sayings. There is not much
sentiment, but plenty of honest, hearty family affection. The whole
memoir is so spirited, sunny, and confidential, that one reads it.
twenty pages at a time, with the kind of interest felt in reading a
piay.
The book is a record in substance as well as by its title. Soon
after her return to England from a French seminary, an acquaint
ance grew up between Miss Kemble and a Miss H----- S----- ,
which on their separation was continued by correspondence. Her
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Victorian Blogging
Description
An account of the resource
A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
Creator
An entity primarily responsible for making the resource
Conway Hall Library & Archives
Date
A point or period of time associated with an event in the lifecycle of the resource
2018
Publisher
An entity responsible for making the resource available
Conway Hall Ethical Society
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Pamphlet
Dublin Core
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Title
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[Demonology and Devil-Lore]
Description
An account of the resource
Place of publication: [New York, NY]
Collation: 441-442 p. ; 23 cm.
Notes: From the library of Dr Moncure Conway. A review, by an unknown reviewer, of Moncure Conway's work 'Demonology and Devil-Lore' from North American Review,128, April 1879.
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[s.n.]
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[1879]
Identifier
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G5605
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[Unknown]
Subject
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Book reviews
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<img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /><br /><span>This work ([Demonology and Devil-Lore]), identified by </span><span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk">Humanist Library and Archives</a></span><span>, is free of known copyright restrictions.</span>
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application/pdf
Type
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Text
Language
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English
Book Reviews
Conway Tracts
Demonology
Moncure Conway
-
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849551f594c72c4d8caf5eb0bd1386ec
PDF Text
Text
383
P^Bi.mMSe god of wind and messenger of heaven, to ascertain th® cause of this indifference. Pavana returning, reports to the gods that the corruptions which had
crept into their religion and the rise of Christianity had weakened the old faith. Tn
a rage, the entire Pantheon sallies forth in battle array to attack the intruders, but is
confronted by a Seraph, who overwhelms the foe with a glance, informing the old
gods that—
“ Jehovah will no longer bear
Your lawless presence here;
For He’s sole King, must ever reign I
Hence to the abodes of night 1
Hence to the brimstone sod !
The land where darkness reigns unblest,
And weary spirits never rest;
Where sinners be, sinners away
From hallow'd ground far driven ;
Immortal life to ye belong,
Go taste immortal pains,
With sighs and wails and blasphemies,
Amid the funeral screams of hell.’’
Though not perfectly simplified or polished, this poem is conceived in a spirit of
sympathy and kindness, and will be liked by all who are truly religious withou*
being strictly critical. One could readily conceive that the “Vision of Sumeru,” and
many other of the smaller poems, might have been far better in Hindi : so much do
they seem like goo d work not very well translated.
We have received a valuable contribution to mythological literature in Demonology
ancl Devil-lore, by Moncure Daniel Conway (Chatto & Windus : 1879). Acomplete
history of the devil and all his angels, with that of all the lurid horrors and smoky
phantoms accompanying them, would, if written with the accuracy which even the
mob who read with ease now exact, be a tremendous task. It would be ahistory of
religion, of superstition, of occult philosophy, of half the popular legends known,
and would make deep inroads on poetry. As the reverend author admits, “any attempt
to catalogue the evil spectres which have haunted mankind were like trying to count
the shadows cast upon the earth by the rising sun.” The older demonographers,
such as Bodinus, and Bakker in his Monde Enchante, satisfied themselves by simply
giving all they could collect, and by entertaining the reader with interminable stories^
But in an age when even many soundly religious people havefgrave or quiet
misgivings as to a personal devil, these marvellous legends are simply regarded as
fairy-tales. As history and theories of evolution are becoming popular, the stories
lose, however, none of their interest, only the interest is transferred to another field,
that of explaining and illustrating change or progress. The thinking world is as
much interested as ever in the history of the diabolical idea, its tremendous influence
on mankind is still too apparent to be treated with indifference; but faith in the
details is now lost in examination of a leading fact, as belief in the Elohim became
absorbed in the unity of Yahveh. Such is the ground taken by Mr. Conway, an
honest and sincere Rationalist, yet one who is, like most of the Boston Unitarian
clergymen, too deeply penetrated by a conviction of what is good and pure in
Christianity to believe that God could ever allow man, in his helplessness, to be
tempted and tormented by a devil. His book is not an attempt to tell all that might
be told about Demonology, and herein lies its merit and its fault. Recognising the
impossibility of detailing the devil with all that is devilish, he has subordinated the
innumerable illustrations to a theory of development which is well enough conceived,
whatever other theorists may think of it; and it is this very fidelity to the principle
or theory which induced classification or method, which leads him to indulge in
many pages of disquisition, which some readers will wish had been devoted to
mere facts. On the other hand, it must be admitted that this disquisition never
degenerates into idle rhapsody or padding. Thousands of readers—and we may
well say thousands of a book of which three thousand copies have already been
sold—will prefer Mr. Conway's preaching to his facts ; others who do not, will be
of the class who are capable of drawing their own conclusions. In fact, there is
much good writing among these disquisitions, a vast fund of humanity, un
deniable earnestness, and a delicate sense of humour, all set forth in pure English.
It is much to say that we have found the nine hundred pages of these two large
volumes, without exception, interesting.
The early religions were generally without a devil. The Hindus, notwithstanding
�384
THE CONTEMP ORA W&REVIEW*
their Rakhshas and fiends, maintain that their vast Pantheon contains no su<
creature. The gods were both good and evil. There were punishing demon
demons of storms and of death, but no such quintessence of malignity, decei
anti-godness, cruelty and petty meanness, as is incarnate in the Christian Sata
In “The Sketch-Book of Meister Karl,” Satan is represented as vindicating his raise
d’etre on the ground that he represents the necessary suffering and pain atte
dant upon the destruction of the old, leading to higher beauty in the new,
creation. itself, but is promptly snubbed by the author, who informs him that j
is ^nothing of the kind, but “only the transitory ugliness of the ruins of t’
tempest and the pestilence.” The old religions represented the devil as he repi
sented himself to the writer: Christianity has made him an abstract of the revoltin
Mr. Conway, beginning with Dualism, proceeds to the degradation of divinities ai
ex-gods into devils, and then finds causes for the existence of others in hunger, het
cold, the elements and animals,in enemies and barrenness, obstacles,illusion,darknes
disease and death. From these he proceeds to a history of the decline of demo
and their generalization as shown in art and in the decay of mythologies. T
next step is of course an account of the principal types of demons or devils, such
the serpent and dragon. Hence we have connections and affinities with these—su
as Fate, Diabolism, or the direct connection of incarnate evil with demons, and h
tories of degraded powers, such as Ahriman, Elohim, Visramitra, the consuming fi
and others. The second volume is in part occupied with the numerous deductio
from these types through the Middle Ages down to the present day. The great me
of the work consists, not merely in great research and a shrewd selection of striki
examples and interesting illustrations, but in the clearness with which Mr. Conw
develops his ideas. Its demerit is an exaggerated susceptibility to simile, and
readiness to assume derivations and connections without proving them—the gre
sin of all symbolists from Creuzer, Godfrey Higgins, and Faber, down to Inms
Not that we would class Mr. Conway with these blunderers ; on the contrary, he h
tried hard to avoid their company, but he often unconsciously falls into their fault
the fault, it is true, of a poetic mind, but one to be guarded against when one is n
writing poetry. We* should do injustice to this work did we not mention th
1
Mr. Conway writes like a man without prejudice against aught save tyranr
Abstractly speaking, his freedom from bigotry is almost naively amusing. Had
been a Calvinist he would probably have prayed, as did the Scotch clergyman, for t
conversion of “ the puir deil.” As it is, he sets forth his own very broad faith in t
following words, with which he concludes his first volume :—
“It is too late for man to be interested in an ‘ Omnipotent’ Personality, who
power is mysteriously limited at the precise point when it is needed, and whose moi
government is another name for man’s own control of. nature. Nevertheless tl
Oriental pessimism is the Pauline theory of Matter, and is the speculative protoplas
out of which has been evolved in many shapes that personification which remai
for our consideration—the Devil.”
These be plain words, but we have thought it best to cite them, that the read'
whether heterodox or orthodox, may know exactly what he may expect in this i
teresting and singular work.
THE PROFESSIONAL STUDIES OF THE CLERGY.
To the Editor of the Contemporary Review.
Sir,—I have to acknowledge an error of some importance in my account of the varic
courses of theological study now pursued in the different Divinity Schools of England.
In describing the subjects for the Theological Tripos at Cambridge, I set down or
the variable portions, omitting the fixed and more important part of the course whim
make it fully equal in character and value to the Theological Honour Course at Oxfoi
I cannot charge myself entirely with the mistake, as I applied to Cambridge for t
list of subjects, and was furnished with no more than I set down. I have similarly
omitted to credit King’s College, London, with having lately added Logic or Moi
Philosophy to its ciu’riculum ; while I learn that Logic is also the alternative of t'
compulsory subjects at Lampeter.
I am glad to make these corrections, and trust that if I have done unintentiou
injustice elsewhere, that it may be brought to my notice.
Your obedient servant, R. F. Ltttledale.
1
J
j
J
I
1
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Victorian Blogging
Description
An account of the resource
A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
Creator
An entity primarily responsible for making the resource
Conway Hall Library & Archives
Date
A point or period of time associated with an event in the lifecycle of the resource
2018
Publisher
An entity responsible for making the resource available
Conway Hall Ethical Society
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Pamphlet
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
[Demonology and Devil-Lore]
Date
A point or period of time associated with an event in the lifecycle of the resource
[188-]
Identifier
An unambiguous reference to the resource within a given context
G5603
Description
An account of the resource
Place of publication: [London]
Collation: 383-384 p. ; 22 cm.
Notes: From the library of Dr Moncure Conway. A review, by an unknown reviewer, of Moncure Conway's work 'Demonology and Devil-Lore from 'Contemporary Review' [Date and issue number unknown].
Subject
The topic of the resource
Book reviews
Creator
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[Unknown]
Publisher
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[s.n.]
Rights
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<img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /><br /><span>This work ([Demonology and Devil-Lore]), identified by </span><span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk">Humanist Library and Archives</a></span><span>, is free of known copyright restrictions.</span>
Format
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application/pdf
Type
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Text
Language
A language of the resource
English
Book Reviews
Conway Tracts
Demonology
Moncure Conway
-
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0eb58decf35085523a9d273dd7411dfd
PDF Text
Text
If
K, Mn Moncure Conwayr the popular preacher of '
Wouth Place, Finsbury, has completed his great
book on “ Demonology «the Dark Science of the
Dark Ages.” It has cost the labour more or less of
tenWears, and has merits which may |3W^it at
i the head of all works of the class, as it includes all
that is known as the result of modern research.
His church having won many new adherents, a re
ception was held there by Mrs. Conway, that she
might become acquainted personally with the fresh
hearers. Carpet, floral, and other decorations lent
their gaieties to the scene. An unexpected pre
sentation of £350. was made to Mr. Conway as a
memorial of the pleasant reception, and perhaps
I of congratulation that he had at last laid the
demons—who in all times have given trouble.
The Nineteenth Century Club has been opened in
Brighton through the munificence of Mr. P. H.
Taylor, M.P., who takes upon himself to meet any
losses for the first two or three years in order to see
whether the members care to render it self-supporting. The building was once the famous KentI field Billiard Rooms, where in George IV.’s days
i all the noble gamblers of the time played. The
| building and alterations will have cost from £3,000.
to £4,000., including fittings, and a fine library.
ii The club without and within is a really handsome
place. Strange to say, Mr. Taylor’s condition,
that the library of the club should be open
| to non-members on Sundays, has been well
I accepted. It was thought that objections
; would be made thereto ; but the members
are a little nervous about recreation in the
• club—of billiards or chess—on Sunday. Mrs.
j Grundy is a good deal about in Brighton. The
I fresh air does her good; and at a meeting of mem
bers it is expected Mr. Taylor will be asked to see
the old lady. The object of the club is to enable
members of the working-class who may belong to it
to have the same freedom of innocent and moral
i enjoyment of any kind and on any day as gentle
men use in their clubs, never condescending to ask
permission of any one, never suffering the inter
ference of others with them. If, however, the comijmittee think that the majority of members are
I without the self-respect which would value this in■ dependence, or are wishful, from any scruple, to
prohibit this honourable freedom to their asso- i
’ dates, Mr. Taylor will be asked to consent that
for the first year all recreation on Sunday, save
. reading, lectures, and music, shall be suspended, fl
I; on the understanding that at the end of that time i
the question shall come up for reconsideration and I
adjustment. It is expected that Mr. Taylor will :
leave details of enjoyment to be determined by the j
members, the principle of the club being open on .
the Sunday being respected. Working people never |
had such a chance of a club as this.
��
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Victorian Blogging
Description
An account of the resource
A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
Creator
An entity primarily responsible for making the resource
Conway Hall Library & Archives
Date
A point or period of time associated with an event in the lifecycle of the resource
2018
Publisher
An entity responsible for making the resource available
Conway Hall Ethical Society
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Pamphlet
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
[Demonology and Devil-Lore]
Description
An account of the resource
Place of publication: [s.l.]
Collation: 1 leaf ; 19 cm.
Notes: From the library of Dr Moncure Conway. Mounted untitled cutting from an unidentified newspaper. An unnamed review of Moncure Conway's work 'Demonology and Devil-Lore'.
Publisher
An entity responsible for making the resource available
[s.n.]
Identifier
An unambiguous reference to the resource within a given context
G5600
Subject
The topic of the resource
Book reviews
Creator
An entity primarily responsible for making the resource
[Unknown]
Date
A point or period of time associated with an event in the lifecycle of the resource
[n.d.]
Rights
Information about rights held in and over the resource
<a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work ([Demonology and Devil-Lore]), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span>
Format
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application/pdf
Type
The nature or genre of the resource
Text
Language
A language of the resource
English
Conway Tracts
Demonology
Moncure Conway
-
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7dcc723cbb6ace27db34a4cda7599935
PDF Text
Text
The sketch, of the character and temperament of St. Paul in his
relation to the doctrine of the resurrection is as important as it is
interesting. The spirit of the volumes is 'summed up in the follow
ing words, with the quotation of which we for the present earnestly
commend the book to the attention of our readers—
“Although we lose a faith which has long been our guide in the past,
we need not now fear to walk boldly with Truth in the future, and turning
away from fancied benefits to be derived from the virtue of His death, we
may find real help and guidance from more earnest contemplation of the
life and teaching of Jesus.”
N
We presume that the chapters in Mr. Conway’s work10 have been de
livered as lectures in South Place. No one could listen to them, few could
read them, without stimulus to thought, without being obliged to say, Do
I or do I not believe in the things which are- here so fiercely assailed as
merely old wives’ fables ? It is well to break idols—it is well often
to be full of scornful irony in the breaking—it is well to show, as Mr.
Conway is never tired of doing, the comparative mythology of religions ;
but the idol-breaker and the comparative mythologist perhaps lose
necessarily a something of reverential spirit that we should like to
find in all teachers, and a power of sympathy with what is true among
the felicities of the past.
One of the most striking lectures in the book is concerned with the
Ammergau miracle-play, in which he draws a very skilful contrast)
between the ideal Christ of the Church and the Christ as represented
in the Gospels ; but we cannot help thinking that his picture is ex
tremely overcharged from a desire of being original, and of differing,
not only from most Christians, but from most free-thinkers.
We are sure that few will agree with Mr. Conway’s estimate of the
manner in which Christ shrank from death, as put out by him in the
following passage—
“ Again and again had Christ tried to escape this danger (death), even
with dexterity, and on his trial he fenced with every art of speech and
silence. When he saw the coils of priestly hatred closing around him,
his soul was exceeding sorrowful. Death haunted him. When a woman
anointed him tenderly, the odour reminded him of death. i She embalms
me for burial,’ he cries, and his very words shudder. He meets his
disciples at supper ; but when he sees and tastes the red wine, that too
suggests death ; he recoils and cries, ‘ It’s my blood ! Drink it yourselves
—I’ll never taste it again ! ’ ”
In a hasty survey of the good and evils of Christianity, the same or
greater want of real sympathy and interest is shown. “ Idols and
Ideals” is a striking but extremely irritating book, attracting by its
brilliancy, repelling by its cold, metallic hardness.
The Hon. Albert Canning has written an essay 11 which, as its seems
to us, would be far more in place in the pages of a magazine than pub10 “ Idols and Ideals.” By Moncure D. Conway, M.A. London: Trubner&
Co. 1877.
11 “ The Political Progress of Christianity.” By the Honourable Albert S. G.
Canning. London: Smith, Elder, & Co. 1877.
�220
®
Bish pH as a substantial book. For it is too hasty, and is too m"ch
occupied with temporary judgments and modern newspaper litera
ture, to have any real and permanent value. It is an examination into
the comparative civilisation attained by Christian nations and those
under the sway of Islam ; and he considers it evident that, in modern
times, at least, no country except under Christian political rule has
attained to real civilisation. Mr. Canning has drawn carefully on all
authorities which tend to prove his point, but it is a one-sided and
argumentative rather than an exhaustive examination into the ques
tion. It is, however, worth reading as a statement of one side of the
v question.
“No task,” says Miss Whately,12 “ can well be undertaken by a
Christian writer more painful than that of controversy with fellowt Christians.” If such be the case, we can only say that almost every
V theological work ever written must have brought to its author many
terrible pangs ; for, with the rarest possible exceptions, every statement
of faith and doctrine in every language consists in large measure in
running down the faith and doctrines of somebody else. Miss Whately
gives herself the terrible pain of assailing, on evangelical grounds, the
doctrine and practices of the sect known as the Plymouth Brethren.
The whole controversy seems to us so very puerile, that we need only
draw attention to it as another indication of the intestine convulsions
that are shaking religious Protestantism to its foundations.
“ Scepticism and Social Justice ” 13 is an enlarged reprint of a little
work formerly published in Mr. Scott’s well-known series of tracts. It
contains a sketch of the aspect in which the controversy about the authen
ticity and the credibility of the Bible presents itself to an intelligent
layman who has no time to study the subject profoundly at first hand.
He challenges the clergy either to refute the attacks which have been
brought on the received theology and Scripture history, or else to allow
the sceptic to hold his own without placing him under a social stigma.
It is not enough, Mr. Bastard thinks, to say that in the large centres
of civilisation no social stigma attaches to the upholders of sceptical
opinions. He is writing in behalf of those who live in country neigh
bourhoods, where thinkers are few, and where orthodoxy and ecclesiasticism are still rampant. It is a temperate, well-written, though not
profound pamphlet, kindly and considerate to those from whom it asks,
but perhaps asks in vain, equal kindness and consideration.
Mr. Bacon 14 is an American living in Switzerland, who has contri
buted papers to various American periodicals for some time past. His
collected volume, dealing on questions connected with the Church on
the Continent, the Catholic reformation in Switzerland, the Old Catholic
Congress, on the temperance reformation, &c., are better worth reading
than are most volumes of connected essays.
12 “ Plymouth Brethrenism.” By E. J. Whately. London : Hatchards. 1877,.s
13 “ Scepticism and Social Justice.” By Thomas Horlock Bastard. , London :
Williams & Norgate. 1877.
„ n
14 “ Church Papers.” By Leonard Woolsey Bacon. London : Trubner & Lo.
1877.
\
‘‘ ’
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Victorian Blogging
Description
An account of the resource
A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
Creator
An entity primarily responsible for making the resource
Conway Hall Library & Archives
Date
A point or period of time associated with an event in the lifecycle of the resource
2018
Publisher
An entity responsible for making the resource available
Conway Hall Ethical Society
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Pamphlet
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
[Idols and Ideals]
Description
An account of the resource
Place of publication: [s.l.]
Collation: p. 219 ; 22 cm.
Notes: From the library of Dr Moncure Conway. A review, by an unknown reviewer, of Moncure Conway's work 'Idols and Ideals' from 'Theology'. Date and issue number unknown.
Publisher
An entity responsible for making the resource available
[s.n.]
Date
A point or period of time associated with an event in the lifecycle of the resource
[n.d.]
Identifier
An unambiguous reference to the resource within a given context
G5611
Subject
The topic of the resource
Book reviews
Creator
An entity primarily responsible for making the resource
[Unknown]
Rights
Information about rights held in and over the resource
<a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work ([Idols and Ideals]), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span>
Format
The file format, physical medium, or dimensions of the resource
application/pdf
Type
The nature or genre of the resource
Text
Language
A language of the resource
English
Christianity
Conway Tracts
Moncure Conway
Religion
Superstition
-
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PDF Text
Text
as he was in earlier years one of ”
most civil engineers. The Read4__
"e®\’
■
Paris, he was able to assist a
nni’^ Frenchman who came to this country
tz
er an appointment from M. Thiers, then
minister of Public Works, to visit and study
minutely the public improvements, canals
and railroads, and the financial and bank
ing systems, both of the States and the Ge3 neral Government. Prom this period, 1833. 35, down to the day of his death, Michel
Chevalier was one of the warmest admirers I
of this country, and now his early friend,
Mr. Robinson, publishes this memoir, read
before the American Philosophical Society, J
in which he gives us a clear and in
structive account of the useful career
of M. Chevalier, and of the wide sphere
of his activity. His Letters on the
United "States were received with great ap
plause, and even now are well worth read
ing, and his thorough and exhaustive report
on our public works, although, oi course,
antiquated by the half century that has al
most passed, is a monument of the pains
taking diligence of the writer and of the
progress made by this young country in de
veloping its communications. What he
learned here and in subsequent visits of the
same kind to England led to his elaborate
Xvork on the Roads, Canals and Railroads of
France, and the adoption and execution of
many of his plans and suggestions may be
seen in the France of to-day, with its net
work of railroads, its thorough system of
high roads, and it§ chain of canals. Indeed,
the great schemes that are now being carried
out in France for supplying every part of
the country with local railroads connected
with the great through lines may be.deduced
from Chevalier’s lessons learned here.
So great Was the appreciation of his pre
eminent services and of the success of his
studies in finance as well as in engineering,
J that at thirty-five he was appointed Profes
sor of Political Economy at the College of
France, and that office he held down to his
death, although he was prominent in public
life, a Senator, and frequently occupied with
great public missions and commissions. His
sturdy independence in politics stayed by
him to the last, and he was the one man in
the Senate who, in 1870, voted against the
I German war, on which Napoleon the Third
entered with a high heart, only to lose his
: throne. The part taken by Chevalier in
; bringing about a commercial treaty with
’ England is fully described by Mr. Robinson,
■ who attributes to it and to the admirable
railroad system in France, devised by Che- j
valier, the rapid recovery of France from
the results of the Prussian war, and its ad
vance to a state of national prosperity
and individual welfare not equalled in
any other country of Europe. Free tra
der as he was in theory, he was,
>
•I
'
*
j
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Victorian Blogging
Description
An account of the resource
A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
Creator
An entity primarily responsible for making the resource
Conway Hall Library & Archives
Date
A point or period of time associated with an event in the lifecycle of the resource
2018
Publisher
An entity responsible for making the resource available
Conway Hall Ethical Society
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Pamphlet
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
[Newscutting about] Michel Chevalier
Description
An account of the resource
Place of publication: [s.l.]
Collation: 1 leaf ; 19 cm.
Notes: From the library of Dr Moncure Conway.
Creator
An entity primarily responsible for making the resource
[Unknown]
Date
A point or period of time associated with an event in the lifecycle of the resource
1870
Publisher
An entity responsible for making the resource available
[s.n.]
Subject
The topic of the resource
Engineering
Rights
Information about rights held in and over the resource
<img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /><br /><span>This work ([Newscutting about] Michel Chevalier), identified by </span><span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk">Humanist Library and Archives</a></span><span>, is free of known copyright restrictions.</span>
Identifier
An unambiguous reference to the resource within a given context
G5741
Format
The file format, physical medium, or dimensions of the resource
application/pdf
Type
The nature or genre of the resource
Text
Language
A language of the resource
English
Conway Tracts
Michel Chevalier
-
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PDF Text
Text
8o
Notes.
Mr. Conway’s “ Earthward Pilgrimage ” seems to have produced a
strong impression on both friends and foes in England. In a recent
debate in the House of Commons, Mr. Bouverie, a conservative, spoke
of it as a work of remarkable ability, and quoted passages from it to
show that a revolutionary school of thought on social subjects is grow
ing to strength in Great Britain. “ The Theological Review ” says,
“The book is full of suggestive thoughts, poetically and pointedly
expressed: and though, to a thoughtful and judicious reader, he may
seem extravagant, one-sided and unfair in his statements and represen
tations, the general impression left by the whole is that it is the earnest
and healthy skepticism of a man of real genius.” “ The Academy ”
: peaks of Mr. Conway’s style as possessing “ high intellectual vitality,
the subtle, pointed, exquisite manner, the fertility in sparkling conceits,
striking analogies and similes, happy historical allusions and anec
dotes,” and his charges against the traditional religion, though violent,
as “ so refined and cultivated, so cool, disengaged, full of well-bred
restraint, as almost to persuade us of their moderation.”
“The New York Tribune” says of Mr. Weiss’s new book: “From
the specimens we have given of Mr. Weiss’s trains of thought, our readers
may obtain an idea, correct, although inadequate, of the main drift of this
remarkable volume, which we do not hesitate to pronounce one of the most
original and suggestive which have ever appeared in our native literature.”
“The Modern Epoch in Politics” is a new work by D. A. Wasson,
which will, when published, if we do not mistake, create a “ sensation ” of a
wholesome character.
“The Spiritual Annalist and Scientific Record” is the name of
a new magazine, edited by J. H. W. Toohey, and published in Boston by W.
F. Brown & Co. It is ably conducted.
We shall publish in our next number a carefully prepared paper on “ The
French Commune,” by W. J. Linton, who has had favorable opportunities
for an impartial review of the whole subject.
A friend sends us “ a few new subscribers to help the ‘ boiling pot.’ ”
We wish many others may be as thoughtful, and not forget us during this
“hot weather,” persuaded that the pot will boil itself.
�Notes.
79
and hear the voice of reason everywhere. Do you see Jesus walking
among men as himself only a man, and so lose your heaven-born
Lord? You are restored to your own birthright, and have the priv
ilege of being a son of God yourself. God becomes your present
source of supply, and is no longer “ a Hebrew tradition.” To this in
visible Well you may go and drink and thirst no more.
What then is the burden of all this protest and passion ? It is that
all those hindrances of Church and State which, under pretense of
mediating, are separating mankind from God, shall be removed. Men
claim the present and shining light of God to show them what they
may do for themselves and each other.
The questions of the moral or spiritual life are not affected by the
intellectual or moral stature of Jesus, and no Radical can take other
interest in the discussion than is prompted by the desire to rightly
estimate the characters of all who have lived on the earth and left
their fame to posterity. There seems to be no excuse, however, for
any to set him up, lawyer-like, and try him as a prosecuting attorney
would a criminal. His name has suffered enough from the treatment
of Orthodoxy. Radicals can afford, in all justice, to show him a little
personal sympathy, and especially since they do not propose to ride
into heaven on his back.
Father Taylor’s little prayer, as prayers go, is quite refreshing:
“Blessed Jesus, give us common sense, and let no man put blinkers on
us, that we can only see in a certain direction, for we want to look
around the horizon; yea, to the highest heavens and to the lowest
depths of the ocean.”
Robert Collyer finds a hearty welcome among the Unitarians of
England, in spite of the “ loose way ” of saying things to which he
is adicted. At their Festival he told them, “ I like to meet a company
of Unitarians that will speak out their convictions, and show, as we say
in the West, that they ‘ain’t nothing else, nohow.’” “We are no bet
ter for being Unitarians and at the same time tasting very strongly of
Orthodoxy. “You have a right to feed your hearts on the story of
the past. But I tell you it began to be a (Question whether Egypt was
going to live much longer, when she paid more attention to embalming
her grandfathers than she did to inspiring her children.” He rejoiced
that the Unitarians were not “going to tumble the cream back into
the blue milk.”
Are the signs as hopeful this side the water ?
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Victorian Blogging
Description
An account of the resource
A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
Creator
An entity primarily responsible for making the resource
Conway Hall Library & Archives
Date
A point or period of time associated with an event in the lifecycle of the resource
2018
Publisher
An entity responsible for making the resource available
Conway Hall Ethical Society
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Pamphlet
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
[The Earthward Pilgrimage]
Date
A point or period of time associated with an event in the lifecycle of the resource
[c.1871]
Identifier
An unambiguous reference to the resource within a given context
G5714
Description
An account of the resource
Place of publication: [s.l.]
Collation: p. 80 ; 22 cm.
Notes: From the library of Dr Moncure Conway. A review of Moncure Conway's work 'The Earthward Pilgrimage'.
Creator
An entity primarily responsible for making the resource
[Unknown]
Publisher
An entity responsible for making the resource available
[s.n.]
Subject
The topic of the resource
Book reviews
Rights
Information about rights held in and over the resource
<a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work ([The Earthward Pilgrimage]), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span>
Format
The file format, physical medium, or dimensions of the resource
application/pdf
Type
The nature or genre of the resource
Text
Language
A language of the resource
English
Book Reviews
Conway Tracts
Moncure Conway
-
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d221407c1a46368984a1c3bf9b206a4a
PDF Text
Text
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Victorian Blogging
Description
An account of the resource
A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
Creator
An entity primarily responsible for making the resource
Conway Hall Library & Archives
Date
A point or period of time associated with an event in the lifecycle of the resource
2018
Publisher
An entity responsible for making the resource available
Conway Hall Ethical Society
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Pamphlet
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
[The Sacred Anthology]
Description
An account of the resource
Place of publication: [London]
Collation: 2 leaves; 20 cm.
Notes: From the library of Dr Moncure Conway. Handwritten review by unknown hand of Moncure Conway's work 'The Sacred Anthology' from Pall Mall Gazette, February 17th 1874.
Publisher
An entity responsible for making the resource available
[s.n.]
Date
A point or period of time associated with an event in the lifecycle of the resource
[1874?]
Identifier
An unambiguous reference to the resource within a given context
G5596
Subject
The topic of the resource
Book reviews
Creator
An entity primarily responsible for making the resource
[Unknown]
Rights
Information about rights held in and over the resource
<a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work ([The Sacred Anthology]), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span>
Format
The file format, physical medium, or dimensions of the resource
application/pdf
Type
The nature or genre of the resource
Text
Language
A language of the resource
English
Book Reviews
Conway Tracts
Oriental Literature
Sacred Books